西方国家的

Western painting, in nature, is a medium that speaks out the truth. It has evolved from the religious truth (Greece, Rome and the Renaissance), nationalist truth to the individual truth (impressionism and abstractionism). The traditional Chinese collectivism, when encountering with the spoken-out truth, breaks the oil painting away from the truth-pursuing quality or the free spirit inherent in the Western tradition and modern art by regarding the oil paintings as a mere class of fine arts or a medium.

西方绘画本质上是一种真理性言说的媒介，经历了从宗教真理，到国家主义真理，再到个人主义真理的演进过程，汉语传统中的集体主义在与这种真理性言说相遇时，通过仅把油画视为"画种"、"媒介"，将其与西方传统中的求真气质、或现代艺术的自由精神相切割。

But, the Chinese race is to have the cultural andiron in deep and long tradition.

当代家纺设计的主流是西方家纺设计，中国的家纺设计相对西方来说是比较落后的，去领导世界家纺设计条件还远远未具备，但是，中国民族是具有深厚而悠久的传统文化的国家，中国的传统设计文化是一座尚未被很好挖掘和开发的设计宝藏。

The worldwide geographical variation in cancer incidence has shown a relation between differences in the dietary habits of populations and high or low risk of cancer, thus the role of diet in the control of cancer risk has drawn widespread attention.

背景与目的流行病调查资料显示，亚洲国家居民的乳腺癌、前列腺癌、结肠癌以及心血管疾病的发病率显著低于西方发达国家，从膳食因素与癌症的关系这一角度考虑，过去一直认为其主要原因是西方发达国家居民的膳食中总脂肪和饱和脂肪酸含量较高，而膳食纤维含量较低的缘故。

The dissertation exposes the essence of hegemonism and powerpolitics, analyses the nature of perniciousness in the healthy development of international human rights affairs, and admonishes people to safequard state sovereignty and world peace, by means of the analysis of main view points, source and evil consequence of the theory of post modernist "human rights centre" in the West.

后现代主义的"人权中心"论是第二次世界大战后特别是 2 0世纪 70、80年代以美国为首的西方资本主义国家奉行的人权理论。它集中反映了西方垄断资产阶级人权理论的霸权主义和强权政治本质，是当代国际人权事业健康发展的最大毒瘤。一、后现代主义"人权中心"论的主要观点其一

Just as it has made the country dependent on the towns, so it has made the barbarian and semibarbarian countries dependent on the civilized ones, nations of peasants on nations of bourgeois, the East on the West.

正象它使乡村从属于城市一样，它使未开化和半开化的国家从属于文明的国家，使农民的民族从属于资产阶级的民族，使东方从属于西方。

MERLE HAZARD, an unusually satirical country and western crooner, has captured monetary confusion better than anyone else.

梅尔里奥灾害，不寻常的讽刺国家和西方歌手，已抓获的货币混乱优于其他国家。

It's familiar to the circles in the field of China's comparative education that Japan has successfully caught up with western industrialized countries since modern times, keeping Japanesque"Eastern"characteristics.

在我国的比较教育领域中，人们在目睹了日本近代以来从一个贫弱小国成功地成为与西方资本主义国家为伍而又保持着日本式&东方&特色的现代化国家之后，开始突破从教育与政治、经济关系的角度研究日本教育。

The Lynn White debate, which begun when White called for a rethinking of Christianity or its replacement by a nonWestern religion, has proved an obstacle to dealing with the environmental crisis The defense of Christianity that followed inhibited Asian and comparative environmental ethics in the West and did not produce environmentally useful results Whenever the relationship of religion and the environment was raised, the discussion quickly shifted to the issue of Christian responsibility for the environmental crisis The problem with the debate is that in many important ways, the White thesis is correct: Christianity is indeed responsible to a significant degree in that Christianity desacralized nature and it supported policies politically in the Middle Ages that encouraged now harmful human population growth and promoted science and technology, much of which has proved to be environmentally problematic There was nevertheless a second tradition of which Saint Francis of Assisi was a part that was environmentally friendly and that could be useful in rethinking Christianity environmentally It is however unlikely that Christianity will prove useful in the development of an environmental ethic in nonWestern countries or that nonWestern religions will succeed in producing an environmental ethic in the West It is therefore important that religious scholars move beyond assigning blame for the environmental crisis and find ways for the major world religions to help develop environmental ethics as best they can within their own cultural spheres

林恩怀特争论始于怀特关于对基督教进行重新思考或者由非西方宗教取而代之的呼吁。林恩怀特争论已经被证明成为处理环境危机的一个障碍。由此而起的对基督教的辩护制约了亚洲和其他比较环境伦理学在西方的发展，没有产生对环境有益的结果。无论何时，当人们谈及宗教和环境的关系的时候，讨论都会迅速转向有关基督教对环境危机责任的讨论。这一争论的关键在于，怀特的论文在很多方面是对的：基督教的确在相当大的程度上造成了自然的世俗化，并且在中世纪，基督教在政治上对现在看来有害的人口增长的政策提供了支持，促进了科学和技术的发展，很多诸如此类的政策已经被证明对环境是有害的。但是，基督教还存在另一种对环境友好的传统，Assisi城的&圣芳济&运动就是其中一例，这种传统也许对于从环境角度重新认识基督教是有益的。但是，对于非西方国家环境伦理的发展，基督教将很难能够有所作为，非西方宗教也不大可能成功地在西方产生出某种环境伦理。因此，对于研究宗教的学者们而言，重要的是要走出谁应该为环境危机受到指责的争论，找到世界各主要宗教如何在其各自的文化范围内对发展环境伦理提供最佳帮助的方法。

It was born in Europe long ago,but its practice was only confined to theWestern"civilized countries"in the past.The vast countries in Asia,Africa and LatinAmerica were not only deprived of their sovereignties,but also placed on thehumiliation position of colony.

它最早产生于欧洲，但当时主权观念的实行仅限于西方&文明国家&，广大的亚非拉地区国家不仅没有主权，而且被置于殖民地的屈辱位置上。

As part of the dynamic, changing, and self-critical tradition of feminist theory and practice, transnational feminism is a further critique of Western mainstream feminism, including those women's studies programs in the States that still confine their practice within the frame of the nation, unable to critically examine their own explicit or implicit participation in colonialism and neocolonialism in a global setting.

作为富有自我批判精神并不断发展演变的西方女性主义实践的一部分，跨国女性主义对西方主流女性主义提出了更深入的批评，包括美国某些依然将实践局限在国家框架之内的女性研究项目，因为这些项目无法反省、检视其自身自觉或不自觉参与殖民主义和新殖民主义在全球霸权扩张的事实。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。